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Issue No. 179 Fortnightly email mini-magazine from Go-pal Jiu Publications 

14 June 2008 Pandava-nirjala EkadasT, 25 Trivikrama, 522 Gaurdbda Circulation, 2,305 



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• Guru is not a Decoration 

His Divine Grace A.C. Bhaktivedanta Swatni Prabhupada 

• GOVINDAYA NAMAH 

Srila Bhaktisiddhanta Saraswati Thakur Prabhupada 

• Guru and Disciple 
Nityananda Das' Prema-vilasa 

• Nama-tattva: The Power of Krishna's Name 

• Shelter of Rama 
Rev. A. G. Atkins 




Guru is not a Decoration 

His Divine Grace A. C. 
Bhaktivedanta Swatni Prabhupada 

Unless one is perfectly anxious to inquire 
.about the way of perfection, there 
is no necessity of approaching 
a spiritual master. A spiritual 
master is not a kind of decoration 
for a householder. Generally a 
fashionable materialist engages a 
so-called spiritual master without 
any profit. The pseudo-spiritual 
master flatters the so-called disciple, and thereby 
both the master and his ward go to hell without 
a doubt. Maharaja Parikshit is the right type of 
disciple because he puts forward questions vital 
to the interest of all men, particularly for the dy- 
ing men. The question put forward by Maharaja 
Parikshit is the basic principle of the complete 
thesis of Srimad-Bhagavatam. sigli 
— Purport to Bhdg. 1.19.37 

Not Wanting 
To Hear Criticism 

A Remembrance of 

His Divine Grace A. C. 

Bhaktivedanta Swatni Prabhupada 

I remember sitting in his room, and if a guest 
came in and started speaking badly about some 

next column ■»" 



other devotee, Prabhupadaji would just start 
chanting "Hare Krishna, Hare Krishna". He 
did not want to hear any devotee being of- 
fended. (Gopal Ghosh) 

— Prabhupada at Radha Damodara. Written and published by Mahanidhi 
Swami. Vrindavan. 1990. Page 59. 

Govindaya Nam ah 

Srila Bhaktisiddhanta Saraswati 

Thakur Prabhupada 

"udo khai govindaya namah" 

Chapter 108 of Upakhyane Upadesa 

Upakhyane Upadesa is a collection of short 
stories with explanations that were commonly 
used by Srila Bhaktisiddhanta Saraswati Thakur. 
Compiled by Sri Sundarananda Prabhu, a promi- 
nent disciple of Srila Bhaktisiddhanta, it was first 
published in 1940. 

Harakanta Chakravarti was famous in his village 
as a great Vaishnava. People would say, "Chakra- 
varti Thakura never enjoys anything without first 
offering it to the Lord." At the Pausa-sankrdnti 
festival, Harakanta bought some khoi, a type of 
puffed rice, from the market for his wife's lunch. 
By chance there was a strong wind and the khoi 
started blowing out of his paper bag. 

Some of his acquaintances happened to be nearby. 
Seeing them, Chakravarti feltawkward and,chanting 
"govindaya namah", let the rest of the khoi fly from his 
bag as if he were offering it to the Lord. 



Cssm One kmAred sev-ody nine, 'Pa&t — 2 

Meanwhile, seeing that he was late, Harakan- 
ta's wife became worried and sent her son to 
find him. Seeing his father standing in a group 
of people, the innocent boy told him, "Father, 
where is the khoi? Mother has been waiting for 
it for a long time." In this way, Chakravarti was 
put to shame as the true fact was disclosed in 
front of several gentlemen. 

PURPORT: There are pretenders who are 
actually anxious for their own sense gratifica- 
tion but outwardly make a show of piety for 
the purpose of earning name and fame. The 
khoi was bought for self -enjoyment, but when 
by bad luck it could not be enjoyed properly, a 
show was made of offering it to the Lord. This 
was not genuine devotional service. 

When in spite of his best efforts to protect them, 
a materialistic person loses his assets, in his frus- 
trated condition he sometimes makes a show of 
religiosity and detachment and prays, bhagavan, 
sabai tomdra, tumi rakhile rakhite para, marile marite 
■para — "O God, everything is yours! You are the 
maintainer as well as the destroyer of all!" Such 
shows of piety by materialistic cheaters do not 
constitute real surrender. 

Bibliography 

— Sundarananda Vidyavinode. Upakln/am' UpadeSa. Sri Gaudiya Math. Bagh- 
bazar, Calcutta. 1994. 

— Sundarananda Vidyavinode. llpakJiyanellpadesa. English translationbyAkhilat- 
ma Das. Published by Sri Rupanuga Paramarthika Vidyapitha. Mayapur. 1995. 

Guru and Disciple 

Sri Nityananda Das' 
Prema-vilasa 11.92-112 

For more about Prema-vilasa and Nityananda 
Das, see Bindus number 2, 5, and 115. 

mahdprabhura ajna ache harindma prati 
jlvera raksara lagi dibena samprati 

[Lokanath Goswami to Narottam Das 
Thakur:] Mahaprabhu has instructed how hari- 
nama should be given for the protection of the 
living entities. (Text 93) 

kata deha bhrami jlva naradeha pdya 
tdhdra raksara hetu mahausadha caya 

After traveling through so many bodies, thefiva 
finally gets a human body, and for his protection 
he needs a powerful medicine. (Text 94) 

any a dehdntare jlvera papa tapa roga 
tahara khandana kare nahi hena yoga 

There is no yoga that can cut away the sinful 
entanglement that the jlva has acquired through 
other bodies. (Text 95) 



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Nama-tattva 



The Power of Krishna's Name 

SrIm ad Bhagavatam 3.9.15 

With Jiva Goswami's comments 

from Bhakti-sandarbha 152 

yasyavatara-guna-karma-vidambanani 
namani ye 'su-vigame vivasa grnanti 

te 'naika-janma-samalam sahasaiva hitva 
samyanty apavrtamrtam tarn ajam prapadye 

Let me take shelter of the lotus feet of him 
whose incarnations, qualities and activities are 
mysterious imitations of worldly affairs. One 
who invokes his transcendental names, even 
unconsciously, at the time he quits this life, is cer- 
tainly washed immediately of the sins of many, 
many births and attains him without fail 

In this verse, the words asu-vigame api, "even 
at the time of death", imply that the persons 
referred to in this verse spoke the holy names 
only at the time of death, in a physical state in 
which they would not have been able to speak 
the Lord's holy name clearly or distinctly. The 
word uivasah, "even without desire", implies 
that they chanted for some external reason 
and not out of devotion. 

The reason the Lord's holy name even when 
chanted in such a condition has the power to 
destroy the sins of many, many births, etc., is also 
indicated in this verse in the words avatdra- 
guna-hirma-zndambanani/'ihesenamesreierto 
the various incarnations, qualities and pastimes 
of the Lord". The name "nrsimhadeva" is an 
example of a word that denotes a specific incar- 
nation of the Lord. Such names of specific incar- 
nations are identical with those incarnations and 
thus are endowed with the same potency. The 
name "bhakta-vatsala" reflects the quality of the 
Lord as one who is affectionate to his devotees. 
And the name govardhana-dhara denotes the 
Lord in his specific pastime of lifting Govardhan 
hill. Such names that refer to the Lord's qualities 
and pastimes are also identical with the Lord 
and are thereby equally powerful 

Bibliography 

— Jiva Goswami. Sri Bhakti-sandarbha . Edited by Prana Gopal 
Goswami. Published by Sanskrit Pustak Bhandar. Calcutta. 2000. 
Sanskrit in Bengali script. 

— Jiva Goswami. Sri Bhakti-sandarbha . English translation by Sri 
Kusakratha Das. The Krishna Institute. Culver City, California. 

— Srirnad Bhagavatam. English translation and commentary by A.C Bhak- 
tivedanta Swami Prabhupada. Bhaktivedanta Book Trust. Singapore. 1982. 



Sri ^Kriskna- katkuvtrita ^indn 

janme janme yata papa tapa paiya thake 
vismarana jma nahijane apanake 

Due to the sinful entanglements of many 
lifetimes, the forgetful living entity does not 
recognize his real self. (Text 96) 

manusya-deha pana taha sakali sadhiba 
na sadhile sei deha temati paiba 

[He thinks] "In this human form I will 
desire everything. If my desires are not 
fulfilled in this life, I will get other bodies 
to do so later." (Text 97) 

hena roga diira kare krsna bhakta-riipe 
krsna-nama dile hayena gurura svarupe 

This entanglement is cured by Krishna in the 
form of a devotee. He assumes the form of guru 
and gives Krishna's names. (Text 98) 

guru sisye katha ei sastrete achaya 
yei taha jane sei avasya karaya 

These topics about guru and disciple are 
there in sastra, and one who understands them 
will adopt the process. (Text 99) 

taha na karile sastra haya anuvada 
te karane nahe tare krsnera prasada 

One who does not understand the teachings 
of sastra in this way will not get Krishna's 
mercy. (Text 100) 

krsna-rupe sastradvare karena pracdra 
sad-guru yehho vakya kariba vicdra 

Krishna distributes this truth through the 
words of sastra, and by studying those sastric 
teachings one can understand who is a genuine 
guru. (Text 101) 

ekavatsara dekhibena gurura ye tattva 
visvasa kariya mane bujhiba mahattva 

For one year a disciple should faithfully 
imbibe the philosophical conclusions pro- 
pounded by the guru and understand their 
significance. (Text 102) 

ye kriya kariba guru kari nirlksana 
yena yogya tena seva kari anuksana 

The disciple should carefully observe the 
guru's activities and serve him in suitable 
ways. (Text 103) 

guru bujhibena sisyera yemata acara 
yogyata ayogya mane kariba vicdra 

The guru will understand the nature and behav- 
ior of the disciple and thus discern the disciple's 
qualifications and disqualifications. (Text 104) 



Vssnt One hundred seventy nine, ^Pm 



3 



harinama sadhiba guru-sahge thaki sada 
vaisnavera sahge lobha kariba sarvatha 

To acquire the holy name, a disciple should 
always remain close to the guru and constantly 
seek out the association of vaisnavas. (Text 105) 

janibena sisya mane kari drdha rati 
nahile ki yaya jivera sakala durmati 

Understanding this process, a disciple must 
develop firm attachment to executing it faith- 
fully. Otherwise he will never vanquish his 
sinful mentality. (Text 106) 

hare krsna maha-mantra sadhi divanisi 
kona yuge prabhu krpa haya hena vasi 

He should savor the Hare Krishna man- 
tra day and night, eagerly waiting for the 
time when his master will bestow mercy 
on him. (Text 107) 

adhika utkantha haya guru karena karuna 
iha se bujhite pare kona kona jana 

The spiritual master shows mercy on a 
disciple when he sees that the disciple is 
extremely anxious for it. Very few people 
understand this. (Text 108) 

sisya mana bujhi guru visvasera katha 
yogyata nahile krpa nahibe sarvatha 

As per his determination of the heart of the 
disciple, the guru instructs accordingly. If the 
disciple is not qualified then mercy will not 
manifest. (Text 109) 

ei haya pracina vakya suna narottama 
na janme krsnera krpa eita karana 

O Narottam! Please listen to this ancient 
wisdom. It is for this reason that Krishna's 
mercy does not arise. (Text 110) 

bahu sisya karite gosainra ajna nahin 
ihate visuddha ache suna mana dei 

A goswami is not permitted to make 
many disciples. Hear this important truth 
carefully. (Text 111) 

dui cari sisya kaile dhare prema phala 
bahu sisya kaile saba haya ta viphala 

If one has two or four disciples he can obtain 
the fruit of love of God. If one accepts many dis- 
ciples all his endeavors go in vain. (Text 112) S0fe 

Bibliography 

— Nityananda Das. Prema-vilasa. Mahesh Library. Calcutta. 1999. Bengali. 
Translation of the above verses by Sri Krishnabhishek Das. 

— Nityananda Das. Prema-vilasa. English translation by Sri Bhumipati Das. 
Touchstone Media. 2005. Mumbai. 



CssHt One hundred seventy nine, 'Pate — 4 

Shelter of Rama 

Rev. A. G. Atkins 
Part four of a six-part series 

For more about Reverend Atkins, see Bindu 226. 

Rama said, "Those who give up a refugee, 

thinking 
"That shelf ring him may bring them harm, 
"Are despicable sinners; the very sight of them 
"Itself is a cause for alarm. 

"Slaughter of many Brahmans might be his 

offence, 
"But if one seeks protection, I can't drive him 

hence; 

"Right away, when before me a trusting soul 

stands, 
"I destroy sins of countless births, with their 

demands; 

"Downright wicked men by this one sign we 

may know, 
"No desire for my worship and praise do 

they show; 

"If a soul should to such sinful folly succumb, 
"He will never before me in willingness come; 

"To bring one to me a pure heart is the warrant; 
"Deception and falsehood to me are abhorrent. 

"But even tho' Ravan has sent him for spying, 



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"No harm need we fear; in his hands we're 
not lying; 

"All demons there are in the world — the 

whole lot 
"In an instant can Lakshman kill here on the spot; 

"But perhaps he seeks shelter because of 

some fear; 
"As my own soul I'll guard him then, keeping 

him near. 

"So whatever his purpose, bring him here 

to me," 
Said the kind, gracious lord with a smile; 
Angad, Hanuman and all the monkeys 

went off 
Shouting praises to him all the while. 

Now they (eager to make up all former defect) 
Led Vibhishan to Rama with highest respect. 

Then the brothers, who givers of true blessings are 
And a joy to all eyes — them he saw from afar; 

Coming nearer, on lord Rama's beauty he 

gazed, 
Stood stock-still where he was, for a moment 

seemed dazed; 

There he saw those eyes lotus-red, saw those 

long arms, 
And that dark frame that frees his own from 

all alarms, 

He saw that broad chest and those lion-like 

shoulders, 
That face beyond all in its charm for beholders; 

His body was trembling, tears from his eyes 

poured; 
But he rallied himself, and said humbly, "My 

lord, 

"I am brother of demon-king Ravan, ten- 
headed, 

"And born of the demons by gods and men 
dreaded; 

'To those born of darkness dear are all things foul, 
"As the darkness of night-time is dear to the owl. 

"I have heard of your glory — the One who 

dispels 
"All his suppliants' sorrow and fear, 
"Giving joy in its place; so I 've come and am 

pleading, 
"Save me, even me, Raghubir!" $05 

— Pages 1015-1017. The Ramayana ofTlllsidas. Published by Shri Krishna 
Janmasthan Seva-sansthan. Mathura, India. 1987.